Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FOUR (Lesson XXV)

Jewish commentator W. A. Liebenberg writes concerning what Paul says here in verses nine and ten about the observance of certain holy days. Liebenberg notes that many believe that the “days, and months, and seasons, and years” are in reference to the Sabbath and feast-day gatherings that Yahweh commanded in the Torah. They claim that any observance of such things is an attempt to “earn our salvation” rather than trusting in the blood of Yeshua to be our cleansing. Paul is not specific about what “days, and months, and seasons, and years” he is referring to. A nominal Christian might “read into the Scripture” that Paul is condemning the observance of any day, month, time, or year. But even if this were the case, it would actually condemn the nominal Christian because going to church on Sunday would be an observance of a holy day. But is Paul speaking of Yahweh’s commanded observances of the Sabbath, Passover, Pentecost, and other such holy days? If so, Paul is condemning himself because he was a Feast keeper.^[1] The key to understanding such issues is simply to ask yourself one question: Does this negatively or positively affect my salvation? If the answer is “No,” then you can decide whether to participate as a matter of custom and respect for what the day was intended to memorialize.

Another Jewish-Christian writer, Avi ben Mordechai, says that the issue here is not that Paul was warning the Galatians to stop the observation of established holy days and festivals contained in the Torah, but those that were fixed outside the Torah,^[2] and sometimes doing it in secret.^[3] In looking at Jewish tradition, Paul’s mention here in verse ten of special days and months and times and years he finds that “days” appear to be set apart days of fasting in the rabbinic Megillat Ta’anit which is called the “Fasting Scroll,” It was included in the Babylonian Talmud (40-70 AD) from oral traditions. It chronicles thirty-five eventful days on which the Jewish nation either performed glorious deeds or witnessed joyful events. These days were celebrated as feast-days. Public mourning was forbidden on fourteen of them, and public fasting on all of them.

Months, says Mordechai, is all about Rosh Chodesh, which means “head of the month” with its rabbinic convocations that are scheduled at the beginning of every Hebrew month. And, as for times, Mordechai notes that this fits mo’dim, which means “an appointed time, a festival” over which the Sanhedrin exercised the authority to set up times, or festivals. And then years, are the closing of any loopholes or elimination of interjections, the Shemitah which means “the seventh or sabbath year,” and the cycles of the Yovel the “year of Jubilee” at the end of seven sabbath years which is known at the Fiftieth Year of Jubilee. Each of these, says Mordechai, are given mountainous interpretations, and each one essentially nullifying Yahweh’s Biblical observances. So, Paul was not talking about those feasts and holy days outlined in Scripture but those concocted by Rabbis and Jewish teachers.^[4]

This may come as a shock to many the Christians, but there are a number of days, months, times, and even years that over time became classified as “Biblical” when in fact, they cannot be found anywhere in the Bible. For instance, hang on to your hat, they are Christmas, Easter, All Saints Day, Lent, Palm Sunday, Maundy Thursday, Good Friday, Pentecost and Ascension Sunday. There is nothing wrong with taking the time to give thanks to God for each of these events that represent significant times in the life of the Messiah and the Church. In fact, that is the honorable thing to do. But to turn them into required holy days with mandatory participation in order to guarantee one’s salvation is another way of nullifying all that Jesus did on the cross to redeem and save us.

We all may wonder why the Apostle Paul took so much time to emphasize this point on the role that holy days and sacred ceremonies were playing in the life of the believer? If the Apostle were alive today, he no doubt would be just as concerned about this habit of sanctifying everything, even water, just to gain an advantage over others in being devout and holy in their faith. Even in America, it is a well-known saying that if any person is going to go to church, it will be on Easter Sunday. Why? Because they speculate that it will please God and make Him less harsh in His judgment of them. But the real truth is, if the Almighty has any negative reaction, it’s because the giving of His Son to die on our behalf so that we could go from lost sinners to saved saints is being substituted by supposedly good works and not faith.

4:11 I’m very worried about you, that somehow all my hard work for you will turn out to be a complete waste of time.

Paul expresses a similar concern for the Corinthians and is very open about telling them that he is very jealous for them with a jealousy that comes from God. He promised to bring them to the Anointed One. That’s why he planned to present them as a virgin daughter to wed their first and only Husband. He wanted to give them to the Anointed One to be His pure bride. But he is now afraid that their minds are being led away from their true and pure following of the Anointed One. This could happen just as Eve was tricked by that snake with his clever lies.^[5]

Later on, Paul writes that he is still not over his jealousy. He’s afraid that when he visits them, he will not find them as he wanted them to be. And they will not find him as they wished him to be. He’s afraid he will find them fighting among themselves in jealous fits of rage, and arguing and talking about each other and causing all kinds of trouble because each thinks themselves as important, which only causes stress. But there’s more. He’s also afraid that when he gets there, God will make him humble before them because of the way he’s talking to them. He may cry over the loss of some who continue to live in sin. Not only that, but many of them really never changed their hearts and were genuinely sorry for their immoral lives, their sexual immorality, and the shameful things they’ve done.^[6]

But what hurts him most is that all his efforts there in Galatia will turn out to be for nothing. This is something he shared with the prophet Isaiah who once lamented that he worked so hard for nothing. He wore himself out, but he ended up doing nothing useful. He used all his powers of persuasion, but it really didn’t do anything of value. So, the Lord must decide what to do with them. He must determine his reward.^[7] Paul expressed it differently with the Philippians. He told them to keep holding on to the Word of Life. Then when the Anointed One returns, Paul can be happy that he did not work with them for in vain.^[8] And to the Thessalonians, he confessed that when he couldn’t bear the stress any longer, he sent Timothy to find out whether their faith was still strong. He was afraid that perhaps Satan got the best of them and that all his work turned out to be useless.^[9]

In his commentary on Galatians,^[10] Chrysostom does not say this verbally or even under his breath, although Paul comes close to doing it here in verse fourteen. Yet, the tone of what Chrysostom suggests makes it easy to surmise that he knew or understood what a person goes through when rejected. It is like a woman being told by her husband that he wants a divorce. She looks at him with disbelief and tears in her eyes and exclaims, “After all I’ve done for you over the years; the many times I’ve washed your clothes, picked up after you, made your meals, raised your kids, took care of you when you were sick, earned extra money to help cover some of your debts, and now you think you can dismiss all my work as being of no use!” That may, in fact, be how Paul felt about the Galatians.^[11]

Augustine shares how these observances affected the church during his day. He notes that although this passage in Galatians is read so openly and authoritatively in churches throughout the world, there are still congregations full of people who read the horoscope to see what it says about their future. Not only that, but these people often do not hesitate to warn everyone about starting a particular project such as work on a building or other structure on one of the days they call “Egyptian.”^[12] There’s an old saying that applies to such people, “They don’t know where they’re going.” But if this passage is to be understood as referring to the superstitious observances of the Jews, what hope is there for them as Christians if they end up shipwrecked on the rocks due to their constant use of human fortunetellers?

Augustine then goes on to say that if they were to constantly and habitually follow the Jewish custom and observe special times listed in the Torah that God gave to them while they were still wandering in the wilderness instead of in the Promised Land, would hear the Apostle saying to them: I fear that my labor for you was in vain. That’s why, if any believer, even a catechumen,^[13] is caught observing the Sabbath according to the Jewish practice, the church goes into an uproar. However, countless numbers of the faithful boldly tell us to our face of taboos they refuse to go against, says Augustine. For instance, “I never begin a trip on the second day of the month.”^[14]

In another writing, Augustine deals with certain Christian misbehaviors spoken of in Scripture that some treated as trifling and of little importance. Is such action possible when the Word of God clearly shows that they are more serious than we think? For instance, is it possible that someone saying to their brother, “You fool,” is no longer in danger of hell-fire,^[15] even though the Anointed One said so? Still, for the guilty, the Anointed One immediately supplied a remedy by adding the precept of brotherly reconciliation: “If, therefore, you are offering a gift at the altar, and remember there that your brother has something against you, leave your gift there in front of the altar (not “on” the altar). First, go and be reconciled to them, then come back and offer your gift.”^[16] Or, who would think that it is a great sin to observe certain days, months, years, and seasons – like those people who will or will not begin projects on certain days or in certain months or years,[17] because they follow senseless human superstitions and assume that some seasons are lucky and some unlucky – if we do not recognize the magnitude of this practice from the Apostle Paul’s own fear, “I’m afraid I wasted my time on you.?”^[18]

[1] W. A. Liebenberg: On Galatians, op. cit., loc. cit., p. 77

[2] Cf. Mark 3:2; Luke 14:1, 20:19-20

[3] Acts of the Apostles 9:23-24

[4] Avi ben Mordechai: On Galatians, op. cit., p. 52

[5] 2 Corinthians 11:2-3

[6] Ibid. 12:20-21

[7] Isaiah 49:4

[8] Philippians 2:16

[9] 1 Thessalonians 3:5

[10] Chrysostom: Commentary on Galatians, op. cit., loc. cit., Galatians 4:11, Fear of Laboring in Vain, p. 62

[11] Edwards, M. J. (Ed.). On Galatians, op. cit., p. 61

[12] Before the introduction of astrology, ancient Egyptians used the solar calendar exclusively, marking their days and years by the position of the stars.  They also used a lunar calendar to designate their religious festivals and rituals. So such days were often referred to as “Egyptian Days.”

[13] This is a Latin term for either a convert taking instructions before baptism or a young member of the church preparing for confirmation.

[14] Augustine: Commentary on Galatians, loc. cit.

[15] Matthew 5:22

[16] Ibid. 5:23-24

[17] Today we have such superstitions as “Don’t walk under a ladder,” “Don’t let a black cat cross your path,” Don’t look into a broken mirror,” “Carrying a rabbit’s foot will bring good luck,” etc.

[18] Augustine: Enchiridion on Faith, Hope, and Love by Albert C. Outler, Ch. 21, p. 68

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FOUR (Lesson XXIV)

I do not know of too many Protestants today who criticize those of the Roman Catholic faith who honor the saints or memorialize the martyrs for their faithfulness. But some say that in all fairness, shouldn’t they also commemorate those martyrs who died for their faith who were Christian but not necessarily part of the Roman Catholic Church? In fact, some were burned at the stake at the request of Roman Catholic priests. Also, while the memory of these saints and martyrs are surely precious to all believers, does it not cross the line when they are elevated to a position of being adored as intercessors and advocates before the Father in heaven and between believers and the Anointed One when Jesus Himself is the Biblically identified advocate with God the Father and the Holy Spirit as our intercessor before the Father and Son?

English Methodist pastor and theologian Joseph Agar Beet (1840-1924) makes an interesting point when he notes that the weekly day of rest was ordained as a Sabbath is not proven to be the case by appealing to Genesis 2:3, or 2:7. Even God’s message to Ezekiel only emphasized that this seventh day was designed for resting, and while resting, it was a special sign of their relationship with God, much like the rainbow given to Noah. At the same time, what we read in Genesis 8:10, 12  about Noah sending out a dove to find land and in 29:27 when Jacob was informed how long he must work in order to get Rachael as his wife suggests that the number seven was already used as a division of time, and signified completion.

Of course, says Beet, we know of no calendars being made at that time with weeks of seven days stacked on top of one another as our calendars do, but life was a continuous line of days with every seventh day observed as a day of rest. The word “remember,” in Exodus 20:8, if it is anything more than an emphatic form of the parallel phrase “keep the Sabbath day” in Deuteronomy 4:12, refers doubtless to the institution of the Sabbath in Exodus 16:29-30.

Beet concludes, there is certainly no proof or suggestion that the Sabbath was ordained earlier than the departure from Egypt. Indeed, taken together, the above casual and uncertain notes carry little weight as evidence either that the Sabbath was not, or was, ordained earlier than the Exodus. But the double supply of manna on the sixth day with no manna on the seventh, and the solemn ordinance of the Sabbath in Exodus 16:25-30 before the giving of the Ten Commandments are additional marks of honor to the weekly Day of Rest.^[1]

Methodist minister and prominent teacher Arno C. Gaebelein (1861-1945) takes a swipe at those in the Christian community who continue to perpetuate the practices of the heathens of turning worshiping God into a matter of rites, rituals, and ceremonies. He sees Paul accusing these Galatians that by imitating the ceremonial laws of Judaism it was the same as turning back to the weak and beggarly elementary things in which they, as Gentiles, were heathenistic. They were, practically, turning again to what they, by the grace of God, left to live in freedom.

Didn’t they remember that as unconverted Gentiles they participated in assorted ceremonies, various offerings, and observed different days by which they tried to please their supposed gods? Ritualistic observances upon Christian reasoning says Gaebelein, is more than a perverted gospel: they are heathenistic in principle. We’ve all seen African fetish-priests attire themselves in fantastic, colorful costumes, then take a rattle to shake while dancing, and mumbling something in an unintelligible way. Then they declare that what they are doing will induce the gods to send rain, or help bring in the hunted wild game for feeding the village, even gaining victory over an enemy.

Now, notes Gaebelein, in a magnificent edifice enclosure, “a church,” stands an individual wearing different colored robes. This person goes through different ceremonies, bows and crosses themselves, mumbles something in a foreign language, then lifts up a receptacle before which the people bow in worship. They claim that, through them, blessings will come upon the people. It appears that both the African heathen-priest and the ritualistic-priest follow the same principle, and the practice of the so-called “the Anointed One’s priest” is as much heathenish as the practice of the others. This includes the observance of special holy days, months, and years. The Gospel of the Messiah teaches us nothing about observing certain days and seasons such as holy-days. All these special saint-days and most of the feast-days kept in Christendom are traceable back to heathen and Jewish practices.^[2]

The fact that Jews chose to respect special Sabbath services was one way to show honor to that day, but they were not satisfied with leaving it as something simple. According to the most recent information on Jewish Shabbat Laws, the following restrictions are still applicable:

The explanation follows: Does all this mean that Shabbat is somewhat of a miserable affair, where we sit hungry in the dark? Not at all. It simply means that we must prepare for Shabbat in advance, so that, on the contrary, we celebrate in luxury, without doing any of the actual work, on Shabbat.^[3] Which raises another question: How does this show respect and honor for all that God did in creating the world to His specifications and for His purpose? Not to be left out, the Christians should ask the same question when they explain why they observe Sunday as this holy day of rest.

British theologian Nicholas T. Wright sees a comparison here between the Galatians returning to their old ways, with the children of Israel after coming out of Egypt but wanting to go back because their free life in the wilderness seemed more desperate than their imprisoned life in Egypt. He sees that this mental picture of the wilderness wanderings of the Israelites lies behind Paul’s impassioned appeal to the Galatians. They, too, came out of the “Egypt” of idolatry of worshiping false gods. They were set free, redeemed by the personal action of the One True God through His Son and His Spirit. Now, it appears they looked at the wide and wonderful life in grace, but its freedom worried them. So, they are determined to return once more to the world where life seems safer, more regulated, where you know where you are. In other words, to the life of slavery. They are, Paul declares, choosing to go back where they were before, back to the old pagan gods they worshiped before being set free by the Living God.^[4]

Modern commentator Robert Gundry points to Paul’s question on how is it that by the Galatians now “turning back again” to such elements and, thereby, once again subjecting themselves to the Law puts them back into the same condition of slavery they endured under pagan religions? That being in such enslavement of a monotheistic Law is no better than the polytheistic rules and regulations they slaved under before. He also goes on to point out that Paul’s reference to religious calendars was applicable to both Jews and non-Jews in the congregation because both Hebrews and Gentiles used such calendars that tied them to various religious duties, rites, and rituals. No wonder Paul felt so frustrated that he began to reflect on all the time and effort it took to bring the Gospel of Jesus the Anointed One to these otherwise forever lost and helpless people.^[5]

Messianic Jewish writer Thomas Lancaster points to other writers who share his view that here Paul is speaking only to the non-Jewish members of the congregations in Galatia.^[6] That nothing of what Paul says here should be applied to the Torah and the Jewish Sabbaths, feast days, and holy days that they observe as part of their obedience to the Torah. However, there is nothing in what Paul says here that suggests that the proselyte Jews and non-Jews who became Christians were turning back into heathenism and celebrating the religious holidays of the cults they once belonged to. This whole epistle is based on the fact that Messianic Jewish teachers claiming they were sent by James from Jerusalem, were teaching the Galatian believers to join them in celebrating the mandates of the Torah that was tied to their faith in being righteous and attaining eternal life through good works in compliance with the Law. For those born as Jews, this meant the daily, monthly, and yearly rites, rituals, and observances they adhered to as part of the religious calendar, and for the non-Jews, it pointed to the fact that if they were going to follow their Jewish brethren it was a no greater error than if they did, in fact, go back to their pagan ways of celebrating certain days and seasons of the year.

Jewish scholar David Stern agrees that Paul was speaking to the Gentiles about their pagan holidays, but since they were now followers of the Messiah, they were also being pressured into observing the Jewish holidays that made no connection with anything celebrated in Jesus’ teachings, life, or events.  He goes on to say that what Paul says here about certain religious observances does not prohibit the celebration of Christmas, Good Friday, Easter, and other events in Christian calendars followed by various Christian denominations. In contrast with the Jewish holidays, the Bible neither requires nor gives a license for celebrating these holidays a test of one’s faith.^[7]

[1] Joseph A. Beet: On Galatians, op. cit., p. 115

[2] Arno Gaebelein’s Annotated Bible, Kindle Location 36411-36425

[3] From Chabad.org whose mission statement is – Utilize internet technology to unite Jews worldwide, empower them with knowledge of the 3,300-year-old tradition, and foster within them a deeper connection to Judaism’s rituals and faith.

[4] Wright, N. T: On Galatians, op. cit., pp. 48-49.

[5] Robert H. Gundry: Commentary on Galatians, loc. cit.

[6] D. Thomas Lancaster: Commentary on Galatians, loc. cit., pp. 204-206

[7] Stern, David H., Jewish New Testament Commentary, loc. cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FOUR (Lesson XXIII)

Thomas Aquinas gives a somewhat philosophical answer to the question of whether during the reign of the Law, the ceremonies prescribed by the Law possessed any power to justify? He answers that it did up to a certain point. They were justified as being called right in that they met the demands of the Law, but it did not justify them before God, making them eligible for everlasting life. They passed the test with the Law but failed the test with God. The Law required physical cleanliness but not spiritual purity, something the Law was unable to do. The sacrifice of lambs satisfied the Law, but only the death of the Lamb of God could satisfy God. The blood of animal sacrifices only covered their sins while it required the blood of the Lamb of God to wash away their sins.

Aquinas goes on to say that these animal sacrifices and physical washing possessed no power of purging uncleanness from the soul, namely, from the filth of sinful tendencies. The reason for this was because sin is only removed through the death and blood of the Anointed One.^[1] And since the mystery of the Messiah’s Incarnation and Passion was not yet revealed, those ceremonies of the Old Law contained in them no power flowing from the Anointed One as being already incarnate and crucified, such as the sacraments of the New Law would include. Consequently, they failed to cleanse from sin. That’s why the Apostle Paul says, “…it is impossible that with the blood of oxen and goats’ sin is taken away.”^[2] That’s why here in verse nine, Paul calls them “weak and lacking elements.” Weak indeed, because they cannot take away sin; but this weakness results from their being needy, namely, from the fact that they do not contain any love, grace, and forgiveness within themselves.^[3]

Paul was also targeting the Gentile believers and those pagan holidays used to worship their idol gods.  Later on, in his letter, he admonishes the Jewish believers and asks them why they continued to observe those Jewish holidays and feasts in order to merit favor from God. He wanted them to know that when they celebrate Jesus, all the intentions of those feasts are fulfilled in Him. Therefore, as Christians, we must ask ourselves why we celebrate our Christian holidays? What is our purpose for all the decorations and displays used to show our gratitude for those days that make them holy? Do we honestly feel that God is moved to grant us more favor and give us special attention when we do so?

As a matter of fact, it is hard to find anywhere that Jesus points to any single day and tells His followers to make it a special holiday. The only ordinances that our Lord gave special meaning to were water baptism, communion, and washing each other’s feet. These were all meant to serve the purpose of reminding us of what He did for us through His suffering and death on the cross, but never intended to become holy days. Therefore, it seems logical that no matter which day we choose to stop and reflect on what happened in the life of the Anointed One, that the emphasis is on remembering Him for all He did for us, not just memorializing the day itself. Furthermore, the days we do celebrate are meaningless unless we do them out of love and gratitude for the One who saved us, and the One we serve.

Reformer John Calvin (1509-1564) addressed this same issue. He mentions that he plans no condemnation to such observance of dates as part of civil society. This is all fixed based on the way nature works and is permanent and constant. How else can months and years be computed if it were not for the revolution of the sun and moon? What distinguishes summer from winter, or spring from autumn by the appointment of God, – an appointment promised to continue to the end of the world?^[4] The traditional observation of days contributes not only to agriculture, matters of politics, and ordinary life, but is even extended to the government of the church. So, we must ask, what was the nature of the observances which Paul disapproves of? It was that which binds the conscience in a religious context thought necessary to the worship of God. And those Paul mentions in his Epistle to the Romans as being given important religious emphasis one day over another.^{[5] [6]} We see this today in the practice of the Seventh Day Adventists that worship on Saturday in contrast to the Catholic and Protestant churches who worship on Sunday.

Wesleyan theologian Adam Clarke (1760-1832) makes the point that if the Galatians were going back to their former way of righteous living worship, it is evident that they were still addicted to them as formalities making their salvation more holy based on works. This certainly was possible seeing that they converted from heathenism to Judaism, and from Judaism to Christianity.^[7] Clarke feels that Paul’s disappointment was in fact that such rites were too weak to counteract their sinful habits and too poor to purchase pardon and eternal life for them, so why push aside the Way, the Truth, and the Life for something so anemic and powerless. Clarke goes on to note that Paul identifies these useless rituals as those tied to days, months, and years. But none of this should be taken as a license to stop singing, praying, worshipping, and fellowshipping together as the family of God.

Catholic writer Cornelius à Lapide (1567 -1637) uses verse nine to take a poke at others around him. He begins by pointing out that Paul regards all people without distinction as having been under the Law as their tutor, and accuses the Galatians of again setting up, by their actions, the obsolete rites of Judaism. But it’s necessary to look at the word slavery again, not to the whole but to the part, as signifying only that slavery was restored in general, not particularly in this or that. The Galatians at one time served idols, and afterward, Judaism, and they are here exhorted not to become slaves once more, whether to demons or to Jewish illusions. Lapide takes a Calvinist, for example, who embraced the Catholic faith and afterward slipped back into Calvinism. The question may be asked: How can you lapse again into Calvinism, that is, into protestant teaching? It is not Calvinism that is the significant word, but lapse and the force of the question lie in its appeal against deserting the Catholic faith for the heresy of any kind whatsoever.^[8] Obviously, Lapide did not realize the opposite was true. Reform means made better.

Church of England priest William Law (1686-1761) who lost his position at Emmanuel College, Cambridge because he refused to take an oath of allegiance to any king other than the King of Kings, appealed to other clergy to be aware of what Paul says here in verse nine concerning the “bondage of the weak and beggarly elements of the world.” When the Anointed One was here on earth, He instructed the disciples in heavenly truths, enabling them to work miracles in His Name while yet unqualified to know and teach the mysteries of His kingdom. After his resurrection, while conversing with them, He breathed on them and said, “receive the Holy Spirit.^[9]” Yet, even this was not enough to qualify them to preach or bear witness to the truth.

Law says that the reason for this was their need for a higher anointing to come. For although He told His disciples the necessity of being born again of the Spirit, He also told them that it was necessary that He go away because until He goes away the comforter, they needed in order to minister will not come. But He promised that once He went away, He would send the Comforter to them, who was the Spirit of truth, the One to guide them into all truth that will glorify Him.^[10] In the meantime, there were not to go out and preach or teach but remain in Jerusalem until they were endued with power from on high; that they would receive power, after that the Holy Spirit came on them. Then, and only then would they share their testimony about Him in Jerusalem, Judea, Samaria, and to the furthest part of the earth.^[11]

From this, says Law, there are two essential and fundamental truths to be learned. First, that the truth and perfection of the Gospel dispensation could not begin until the Anointed One was glorified, and His kingdom in the world resulted in an immediate, continual outreach of the Holy Spirit. That everything up until now was subservient to the Law for a period of time in preparation for this last dispensation of Grace. Everything else was communicated through types, figures, and shadows of the real thing, leading to the actual possession and enjoyment of that which is the spirit and truth of divine life. For an ending is not possible without a beginning; that is, the future God holds for mankind will not become a reality until an end is brought to the “bondage of weak and beggarly elements,” that Paul speaks of here. It ends up restoring the human race to that personal relationship with God they enjoyed in the beginning.^[12]

In other words, after that close and personal kinship humanity experienced before Adam’s fall was broken, they’ve attempted for centuries to reestablish it on their own from the Tower of Babel using objects in the sky and on the ground to represent the God they lost touch with, using the forms of objects and idols. God even gave the Law to Moses to bring them closer, but only the children of Israel were given that privilege. It wasn’t until He sent His Son, the Messiah came that this bond was reestablished, putting an end to all their idols, altars, ceremonies, feasts, rites, rituals, festivals, laws, and moral laws. Now there is but One who is able to clear away the debris and cement that fusion with the Almighty, His name is Jesus the Anointed One.

Another Roman Catholic writer, George Haydock (1774–1849), agrees that the same conflict that Paul finds here between the Christian believers in Galatia and the Messianic Jewish teachers who came to instruct them on the necessity of continuing Jewish observances, now caused friction between the Catholic and Protestants that continued up to his day. He mentions that some of the later reformers used Paul’s text here to criticize the feasts and holy days kept by Roman Catholics. Jerome, in his commentary on these words, tells us that some already made a similar objection in his time (347–420 AD).

Haydock believes that Jerome’s answer to such criticism as a key to defusing such contention and put a stop to this unnecessary rashness. That is that Christians continue observing Sunday as their day of worship instead of Saturdays as the Jews do. Also, Christians are to continue keeping certain holy days and days on which great saints suffered martyrdom. Let everyone take note that while the dates may be different, the motives of keeping them is the same.[13] (It is also important to take note that the Jews observe no holy days that celebrate Moses’ birth or death. In fact, neither the day they were led out of Egypt, and the day they entered the Promised Land is not celebrated as a national holiday.) What Haydock does not address is the idea that keeping such holy days is important to one’s salvation and loyalty to the Church that will save them.

[1] John 1:29

[2] Hebrews 10:4

[3] Thomas Aquinas: Summa Theologica, op cit., Part 2a-Question 103-Answer 2, p. 1224

[4] See Genesis 8:22: “So long as the earth will exist, sowing time and harvesting time, summer and winter, day and night will follow a regular pattern.”  – The translation used by Rabbi Abraham Saba in Tzror Hamor.  The Rabbi goes on to say that this is meant to tell mankind that retribution, when it does come, will not be delayed as it was until the deluge occurred.  May must remain on his guard day and night not to offend his Creator by his conduct. p. 159

[5] See Romans 14:5

[6] John Calvin: Commentary on Galatians, op. cit., loc. cit.

[7] Adam Clarke: Commentary on Galatians, loc. cit.

[8] Cornelius à Lapide: On Galatians, op. cit., loc. cit.

[9] John 20:22

[10] Ibid. 16:1-15

[11] Acts of the Apostles 1:8

[12] William Law: Address to the Clergy, op. cit., pp. 12-13

[13] George Haydock: Catholic Bible Commentary, loc. cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FOUR (Lesson XXII)

Apparently, the same problem existed in the church at Colossæ because Paul also wrote them and told them not to let anyone make rules for them about what to eat and drink or not eat or drink at the Agape Feasts following communion. Also, about Jewish ceremonial festivals, whether they are New Moon celebrations, or observing the Sabbath as a day of rest, these things were only hints as to what was on the way. The important object is what we discover in the Anointed One.^[1]

Victorinus touches on those Paul calls in the latter part of verse nine, “The beggarly elements of the world” (KJV). Victorinus believes this is a reference to the Gentiles, who made gods for themselves even from the elements of this world. Since, however, the whole of this discourse, as well as the whole Epistle, was undertaken to reprimand the Galatians for their return to Judaism, these things are really aimed at the Jews. How then do we understand Paul’s charge just before this, “you have turned again to the weak?” When, therefore, he says “the beggarly elements” of this world, he means those who, understanding the Law by human reasoning, are putting themselves again under the authority of the basic elements of the world, such as the moon, stars, days of the week and so forth to guide them spiritually. For our carnal passions are always hungering. They yearn for the gratification provided by the sustenance of food and drink and objects of desire. This is a sign of their spiritual weakness.^[2] The NIV calls them “weak and miserable forces.”

Basil, Bishop of Cæsarea (329-379 AD) in answering questions sent to him by Amphilochius, Bishop of Iconium, concerning how people could carve a piece of wood and believe that it can become a god as an object of worship, and no longer look on gold as money but the highest covering of an object of adoration? So, he asks what can we say about what constitutes the essence of an object of worship? Basil starts by asking, in what sense did Paul say, “Now we know in part?”^[3] But, says Basil, can we know His essence in part? And, is what we know part of His essence? No. This is absurd; God is without parts. But do we know the whole essence, some may ask? How is that possible when the Scripture says, “When that which is perfect comes, then that which is in part will be done away with.”^[4] That’s why idolaters are at fault in their thinking. It’s not because they didn’t know about God, but because they did not honor Him as the true and Living God.

So why then, asks Basil, are the “foolish Galatians” reprimanded by Paul in his words here in verse nine, “After you came to know God, or rather, known by God, why are you returning to put your trust in the weak and beggarly elements of this world?” How did the Jews know God? Was it because in the Jewish religion, they know what His essence is? The prophet Isaiah said that even the ox knows its owner.^[5] So it can be said that the ox knows its master’s essence, and the donkey knows its master’s manger. Therefore, even the donkey knows the essence of the manger. If all this is true, why then was Isaiah forced to say that Israel did not know God? I like this rendering in Isaiah: “An ox recognizes its owner, a donkey recognizes where its owner puts its food; but Israel does not recognize Me, My people do not understand.”^[6] So, according to what Amphilochius was thinking, he finds Israel to be at fault for not knowing what the essence of God is.^[7]

Early church preacher Chrysostom (344-386 AD) takes this text here in verse nine and reconstructs it to read as follows: When you were wandering without the light of the Anointed One and lived a life full of mistakes, you were ill and in painful misery. But now, since you came to know God, or rather been known by Him, don’t you realize that after so much spiritual therapy you’re bringing on yourselves an even greater and harsher punishment than when you suffered from this same disease of darkness, to begin with?^[8]

Early church writer Ambrosiaster empathizes with Paul, who noted the Galatians’ serious admission that after coming to know God, they began to partake of pagan ceremonies again. He goes on to add that it was not so much that they knew God, as much as it was that God knew who they were. Even though they were not seeking Him, still He called them into His throne room of grace and mercy to make peace. Yet, they were so ungrateful for this that they started turning back to the idols they worshiped before in Egypt. Didn’t they remember that when they didn’t know God at all, they reverenced simple thinks like the elements on earth and in the sky instead of adoring the Anointed One, in whom the whole Godhead dwells, with all their whole heart?

Ambrosiaster points out that the elements of this world are elementary and uncomplicated because they are defective and lack what is needed to control how the world works to keep it from falling apart. Salvation from such a disaster can be found only in the Anointed One.^[9] While the intention to show this is clearly present in what Paul says, Ambrosiaster fails to note that Paul was making a comparison between the man-made rites and rituals that the Judaizers were propagating among the non-Jewish members of the churches in Galatia. Apparently, they became part of their teachings based mostly on taboos built on superstitions, such as don’t travel on certain days, beware of a full moon, and other climate and calendar observances and celebrations that the ceremonial law required.

Paul’s major concern involved his fear that once the Galatian believers returned to their religious rites, rituals, and regulations were, unfortunately, returning to addiction. Paul uses two Greek adjectives that may register with more impact on today’s society than even in his day. The NIV translates them as “miserable” and “enslaved” (KJV “weak” and “beggarly). The first adjective asthenēs means something feeble and handicap. In other words, it possesses insufficient strength to accomplish anything great.^[10] The second adjective douleuō means to be poor and needy, unable to support oneself. It can also indicate becoming so dependent on financial assistance that you can’t live without it.

Today, we might point to an addiction to alcohol or drugs that provide a momentary escape from everyday stress but leads to long-lasting misery.  In Paul’s mind, he saw a similar addiction in the Galatians’ desire and need to feel saved and justified before God by their own efforts. Did you know that even today, there are believers who will accept church discipline for failure to keep an ecclesiastical rule in order for the church to ensure their salvation? But in so doing, they’ve completely lost sight of what the Anointed One did on the cross for them to bring freedom. Thus, they become enslaved to their religion.

Paul doesn’t leave the Galatians in the dark about what he means by becoming enslaved to things that cannot increase or improve on their salvation. He mentions their observance of special days and months and seasons and years. He is obviously not only speaking of pagan holidays but of Jewish feasts and festivals as well. Paul does not hold anything against such observances done out of respect or honor for what that day or month or season or year represents, but he opposed their mistaken idea that obedience in observing such ceremonies will enhance their standing with God and guarantee their salvation.

Perhaps Paul recalled Peter or James telling him what Jesus said to the critical Pharisees who complained about His disciples not observing the Sabbath: “The Sabbath was made to meet the needs of people, and not people to meet the requirements of the Sabbath.”^[11] Should believers then still gather together for worship? Yes, of course, but not with the understanding that this will add gold ornamentation to their crown in glory and make them better than anybody else! In fact, if a person goes to church on Sunday just because it’s Sunday and they want to impress God and their fellow Christians as being super holy, rather than going with joy because it’s another opportunity to worship and magnify the LORD with their fellow believers as part of the family of God, they are no better than the Galatians.

The venerable and respected medieval Jewish Rabbi Moses Maimonides took a look at all the Jewish festivals and holidays and made this assessment: All these commemorative fasts will be nullified in the Messianic era and, indeed, ultimately, they will be transformed into holidays and days of rejoicing and celebration. The Scripture states: “Adonai-Tzva’ot^[12] says, ‘The fast days of the fourth, fifth, seventh and tenth months are to become times of joy, gladness and cheer for the House of Judah. Therefore, love truth and peace’.”^{[13] [14]}

Another medieval commentator named Bruno the Carthusian feels that Paul is saying to the believers in Galatia: “Surely you have been converted to the Law, for you are observing days, the Sabbath, and months, new moons, and seasons, Hebrew fasts established for certain times. You even observe years, referring to the seventh year, which by Hebrew custom is the jubilee year.”^[15] This scholar goes on to say that he believes Paul’s disappointment over this reversal in the Christian walk of the Galatians might wipe out any gains they experienced through the Gospel that he preached to them. When we consider the expense, travel time, and physical strain, Paul went through, his disappointment and letdown doubled.

A later medieval scholar named Nicholas of Lyra opines that Paul was referring to the legal observances, called elements, which are said to be weak and begging for help because they bring justification and did not contain the grace that the sacraments of the New Law provide. Paul says again, not because the Galatians were observing the legal rituals before their conversion, but because they worshiped idols back then, whose cult was illicit. Thus, in a similar vein, the Galatians were now placing their hope in the rites of the legal precepts of the Law as though they were necessary for salvation.^[16] Nicholas goes on to add that Paul knew full well what it meant to be tied to those customs and manners, but also knew the freedom that came through the Anointed One’s deliverance, therefore, he was sorely grieved to see these Galatians going back into the same bondage he experienced before being freed.

[1] Colossian 2:16-17

[2] Edwards, M. J. (Ed.). On Galatians, op. cit., p. 59

[3] 1 Corinthians 13:9

[4] Ibid. 13:10

[5] Isaiah 1:3

[6] Ibid. New English Translation

[7] St. Basil: Letters and Selected Works, To Amphilochius, Bishop of Iconium, Letters 231-234, pp. 315-321

[8] Ibid. p. 60

[9] Ambrosiaster, op. cit., p. 22

[10] See Matthew 26:41; Acts of the Apostles 4:9; 1 Corinthians 1:27

[11] Mark 2:27

[12] LORD of Hosts

[13] Zechariah 8:19 – Complete Jewish Bible

[14] Moses Maimonides, Mishnah Torah, Sefer Zemanim, Ta’aniyot, Chap. 5, Halacha 19

[15] Bruno the Carthusian, op. cit., loc. cit.

[16] Nicholas of Lyra, Commentary on Galatians, op. cit., loc. cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FOUR (Lesson XXI)

Did Paul carry any particular idea in his mind when he speaks about “knowing God?” Was there some source the Galatians were all familiar with that needed no further explanation? We find that what Paul is speaking about knowing God, was part of Jewish thinking from ages past. When King Solomon consecrated the first Temple he built to God, part of his prayer was that when a stranger who is not one of God’s chosen people – Israel, comes from a far country to pay homage to Him, (for they heard of His great Name and His powerful hand and His long arm,) when they come and pray toward God’s house, for Him to please listen in heaven where He sits. For Him to fill all the requests, this stranger asks so that everyone everywhere on earth may know His Name and reverence Him, as did His people Israel. Then they may know, says Solomon, that this house I built was in honor of Your name.^[1]

In other words, those who heard of God but do not know God must be willing to find Him because He will be right where He wants them to be when they meet. As the Psalmist said of the LORD: Those, who know Your reputation can put their trust in You, for You did not abandon those who seek You, Adonai.^[2] And in his Proverbs, Solomon was certain of this truth: those who look for God like a person looking for silver or searching for hidden treasure will come to understand what it means to reverence the LORD, and thereby gain more knowledge about Him. We do not absorb God into our minds by meditation, nor do we increase in knowledge just by reading the Bible. It must be studied and examined, and questions asked of those with a greater understanding of God’s Word.^[3]

When Jesus prayed concerning His disciples’ well-being during the time of His death and resurrection, that they did not forget the life He came to give was more than just what they experience down here. He told His Father in heaven, this is a life that lasts forever. It is to know You, the only true God, and know Me, Jesus, as the Messiah Whom You sent.^[4]

Sad to say, but Paul found a similar situation in the Corinthian church. So, he wrote to them: Come to your senses! Live right and stop sinning! In fact, you have some members there who don’t know God at all – I say this to your shame. In other words, even though they attend church and participate in worship, they still don’t really know God!

Then, in his second letter, he reminded them of when God said, “Let there be light,” and when He sent His Son Jesus, He, more or less, again commanded that there be Light, only this time, Paul says, the light He caused to shine in our hearts and give us more light in getting to know Him was reflected from the face of Jesus the Anointed One.^[5] So we can understand why the writer of Hebrews told us to keep our eyes on Jesus.^[6]

Apparently, the believers in Ephesus were more advanced than those in Corinth or even Galatia. When Paul wrote, he told them he was praying that God the Father and the Lord Yeshua His Son would give them a spirit of wisdom and revelation so that they might know them better.^[7] The Apostle John was more direct when he wrote that we can be sure that we know Him if we obey His teachings. Anyone who says, “I know Him,” but does not obey His teaching, is not telling the truth because there is no truth in them.^[8] But here is what can be known that is true: We know God’s Son came. He gave us an understanding to know who is the true God. We are joined in unison with the true God through His Son, Jesus the Anointed One. He is the true God and the Life everlasting.^[9]

But it’s not only a case of knowing God but that He also knows us. When Moses prayed to God: If I’ve found favor in Your eyes, let me know Your ways. Then I may know You and find favor in Your eyes. Then the Lord answered Moses and told him: I’ll do what you asked me to do because you found favor in My eyes, and I know you by name.^[10] That was another way of God saying, I know you personally, we’re good friends. The Psalmist also found this to be true. He said that the Lord keeps track of those who are right with Him.^[11] That’s why Jesus was able to tell His disciples that as a Good Shepherd, He knows who His sheep are and His sheep know Him. So, when He calls out to His sheep, they know who is calling and follow His voice.^[12]

In verse nine, Paul’s expression, “now you know the true God,” then adds, “but really it is God who knows you,” does not refer merely to a knowledge-based acquaintance on a purely religious sense or an intellectual sense. No doubt, the Apostle Paul regarded such knowledge by God as an eternal present fact. Therefore, the phrase must refer to God knowing the Galatians in a saving way.^[13] In other words, both the Galatians and God experienced something that made them intimately aware of each other. And since God knew them all along, He was happy that now they got to know Him on an individual basis.

Furthermore, we see that Paul adds the phrase, “are known by God” to the phrase “after that you have known God,” for the following reasons: It is to remind the Galatians that they do not owe their knowledge of God to themselves, but only to Him. Their escape from idolatry and bondage to the Law was not affected by any knowledge they acquired about God on their own, but by them also getting to know God in a saving way. In other words, His hand was already extended toward them for redemption before they extended their hand toward Him for salvation. That’s why they should clearly see the folly and foolishness of abandoning this advantageous position to take an inferior one from which they were rescued.

John Eadie (1810-1876) put it this way: “God knew them before they knew Him, and His knowing them was the cause of their knowing Him.”^[14] Then, the Dean of Westminster in London, Arthur P. Stanley (1815-1881), remarks that “Our knowledge of God is more His act than ours.” If God knows a person, that means that something that God did was given to them. And, as the receiver of God’s knowledge, they enter into a personal relationship with Him. The Greek verb ginōskō translated as “known” (KJV), which in the Final Covenant most often implies that an individual’s relationship is between the knower and those who are known.^[15]

That, then, begs the question: Did God know something He kept secret? No, says Paul, in fact, God knew from the beginning who would put their trust in Him. So, He chose them and made them be like His Son, the Anointed One who was first, and all those who belong to God are His brothers.^[16] And when Paul wrote to Timothy who was dealing with false teachers and those claiming to be the Christians but were followers of some sect, Paul told him not to worry, God’s solid foundation stands firm, sealed with this inscription: “The Lord knows those who are His,”^[17] that’s because they don’t run with the crowd that continually practices sinful living.^{[18] [19]}

Paul explained it to the Romans this way: We are not freed from sin’s slavery just by knowing God’s commandments because it lacks the power to make the old nature cooperate. So, God put into effect a different plan to save us. He did this by sending His own Son in a human body like ours – except that ours are sinful – and destroyed sin’s control over us by giving Himself on our behalf as a sacrifice for our sins.^[20] So no wonder Paul was confused with the Colossians and wrote and asked them: Since, in a way, you died along with the Anointed One, and this set you free from the powers that influence this world’s behavior, why do you act as though you still belong to them by doing good deeds and obeying various rules? Why do you keep right on following them anyway? Don’t you know that this means you are still bound by directives that say: You must not put your hand on this; do not put this into your mouth; you must not put a finger on this or that, etc.?^[21]

The writer of Hebrews dealt with a similar situation. He points to what the Scriptures say about the return of the Anointed One that may happen very soon. So, he cautions his readers that those who are right with God will continue to live by faith. God forbid that anyone turns back into what they once were.  Said the author, who many believe to be the Apostle Paul, he would not be pleased with them. Refuse to belong to the crowd that turns back and ends up being lost again. We are people saved by faith.^[22]

What seemed to be these people’s problems? It appears, they just couldn’t follow all the ceremonial laws of Judaism even though they felt compelled to participate in all the observances anyway.^[23] Paul found this so prevalent in the Church in Rome that he was forced to write them and caution them about being too harsh and strict with these conformists who just couldn’t break with their past allegiance to the ceremonial laws of the First Covenant. He advised them to be willing to accept those who still struggle with doubts about what believers can or cannot do and keep them as part of the fellowship. Don’t keep arguing over what they think is right as opposed to what you think is right.

For instance, there are some who believe they may eat any kind of food while another person with weak faith eats only grains and vegetables. The person who eats everything should not think they are better than the person who only eats meatless meals. The person who stays away from meat should not say the other person is wrong for eating meat. God also claims them as His own. Think of it this way, who are you to tell another person’s servant if you think they’re competent or incompetent? They don’t work for you, so it’s up to the owner to make that decision. Their master will take care of advising them. The same goes for the believer who thinks one day is more important than another, while another person thinks every day is the same. Everyone must be sure of where they stand on issues in their own mind.^[24]

[1] 1 Kings 8:41-42

[2] Psalm 9:10 (11 in Jewish Bible)

[3] Acts of the Apostles, 17:11-12

[4] John 17:3

[5] 2 Corinthians 4:6

[6] Hebrews 12:2

[7] Ephesians 1:17

[8] 1 John 2:3-4

[9] Ibid. 5:20

[10] Exodus 33:13, 17

[11] Psalm 1:6

[12] John 10:14, 27

[13] See Psalm 1:6, Nahum 1:7, I Corinthians 8:3, Matthew 7:23.

[14] John Eadie: On Galatians, op. cit., loc. cit., p. 310

[15] See Kenneth S. Wuest: Word Studies on Galatians, op. cit., p. 62

[16] Romans 8:29

[17] Numbers 16:5; Nahum 1:7

[18] Numbers 16:26

[19] 2 Timothy 2:19

[20] Romans 8:3

[21] Colossians 2:20-21

[22] Hebrews 10:37-38

[23] See Leviticus 23:1-44; 25:1-13; Numbers 28:1-29

[24] Romans 14:1-5

Keith Butler tells us that there are somethings about faith to remember because faith takes the place of what you do not physically see. It is the confidence of your hope based on God’s Word.

• The first fact about faith is: If God’s Word said it, even though I may not see it or feel it yet, I still believe God’s Word. It’s not what I feel or see that matters, it’s what I believe.
• The second fact about faith is: Faith comes by hearing. Romans 10:17 says, “So then faith comes by hearing, and hearing by the Word of God.” Notice this verse doesn’t say, “Faith comes by having heard.” It’s not a one-time deal. Hearing is continual, so you have to stay exposed to the Word of God.
• The third fact about faith is: Faith is present-tense only. Hebrews 11:1 says, “NOW faith is….” If it’s not now, it’s not faith. Faith speaks and acts in the present. It doesn’t say, “It’s going to happen one day.” Faith says, “I believe I receive now. It’s mine now! I have the victory!”
• The fourth fact about faith is: Faith affects the words you speak and the actions you take. For example, when you approach God, you must not only believe that He is Yahweh, but you must talk like He is Yahweh. You must not only believe that He can create something out of your nothing; that He can bring cosmos to your chaos; that He is covenant-keeping…you must talk that way and act that way too!
• The fifth fact about faith is: Faith affects your attitudes and thoughts. When you are living by faith, you’re thinking God’s Word and His victory instead of thinking defeat. In 2 Corinthians 10:5, it tells us to cast down every imagination and high thing in our mind that comes against the Word of God.
• The sixth fact about faith is: Praise is an expression of your faith in God. As my son teaches, says Butler, when he’s teaching the subject, “Praise is the very language of faith.” Praise is God’s way of talking. When you praise God, it’s music to His ears. When you can praise God in the middle of contrary circumstances, you’re doing all right!
• The seventh fact about faith is: Faith provides an understanding of how God works. Therefore, the only way you can understand how God does what He does is through faith.
• The eighth fact about faith is: The meditation of God’s Word provides a capacity for faith.
• The ninth fact about faith is: Faith sees the victory in advance. Faith expects the victory no matter what the present circumstance looks like. Remember, we are moved by faith, not by sight!
• And the tenth fact about faith is: Faith is of the heart.

The most amazing factor about faith is that it tests our commitment to see the unseen and act as though it is real. King Solomon left us with a saying that we all know well: Trust in the Lord with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make straight your paths.[1] The keyword here is “trust.” It is another way of saying, have faith in God’s ability to do what He said He would do. In other words, do you trust God? Our Lord also stated that whatever you ask in prayer, you will receive, if you have faith.”[2] And the Apostle Paul tells us how we can get and build our faith that comes from listening and hearing what comes through the Word of God.[3] And why is faith so important? The writer of Hebrews tells us: And without faith, it is impossible to please God, for whoever would draw near to Him must believe that He exists and that He rewards those who seek Him.[4]

And the Apostle James hits the nail right on the head when he said: If any of you lacks wisdom, ask God, who gives generously to all without reproach, and it will be given. But ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For if that person must not suppose they will receive anything they ask from the Lord, is a double-minded individual, unstable in all their ways.[5] So why not start by asking God what the disciples asked: “Lord, increase our faith!”[6] – Dr. Robert R Seyda

[1] Proverbs 3:5-6

[2] Matthew 21:22

[3] Romans 10:17

[4] Hebrews 11:6

[5] James 1:5-8

[6] Luke 17:5

Benjamin Franklin Learned How to Teach Himself to Master Subjects Starting with Writing… by Geoff Colvin

Geoff tells us that he just finished reading a book called “Talents are Overrated” that describes the way great people became great. In it, he learned that developing abilities usually starts with talent, but then hard work and determination sharpen those abilities into spectacular traits. Several examples of famous successful people are cited to show this progression. For instance, Benjamin Franklin became a great writer in a very unusual but inventive way.

Ben was born into a huge blended family, one of 17 children! His dad planned to make him a minister, so he sent him to school. Ben did well, but the family ran out of money for his schooling after just two years. Ben’s dad then had him work in the family soap and candle business. At age 12, he sent Ben to live with Ben’s older brother to learn the printing trade. Ben apprenticed with his brother to eventually become a printer himself.

Learning to read made a significant impact on Ben. He once read a book about swimming and using the book as a guide, he taught himself how to swim. He even built paddles that he strapped to his hands that helped him swim faster. He learned how to educate himself using books. While working in the print shop, Ben decided that he wanted to be more than a printer, he wanted to be a writer. Perhaps he could teach people how to do things. One day, his dad read something Ben wrote and evaluated it. Ben had used proper spelling and punctuation, but his writing was “inferior in elegance of expression, in method and in explicitness.”

Using this feedback, Ben set up a plan to teach himself how to be an excellent writer. He found the best writings he could, choosing a book called The Spectator by Joseph Addison and Richard Steele. Then he read the book one article at a time, making notes about the sentence structure of each sentence. After doing this for several days, he’d go back to the first notes he’d made, rewrite the sentences in his own words, and compare them with what was in the book. He’d see his faults and improve them until they were the same as the books. He did this over and over again, trying to learn how to compose sentences like these polished writers did.

He realized that he really lacked in having a broad vocabulary. So, he thought of poetry, which usually is composed of vivid vocabulary. He decided to take the same sentences he was studying in the book and write them as poetry using descriptive words freely. Then he’d come back to them after progressing with other exercises and write these poems into prose like it would have appeared in the book. He’d then compare what he had written with the original text to see how close he got to the original. That helped him write with a more extensive vocabulary.

Then he attacked his other weak spot – organization. He took apart good sentences in an essay in the book, writing the content onto slips of paper. Then he’d mix up the notes and set them aside while he worked on another exercise. When he came back to them, after he forgot the original essay, he’d rewrite the sentences and try to put them in order. He’d then compare what he’d written with the original essay. Doing this reinforced what he was learning about sentence structure, vivid vocabulary, and now, ordering sentences in an essay.

Ben did this instead of playing with friends, attending church (his family was devout Puritans), and doing the many other things a young man would want to do with his free time. This was after working hard all day at his brothers’ print shop. He awoke early and went to bed late to fill his spare time with this effort. What he couldn’t get from the books was consistent feedback. So, Ben came up with another strategy to fill this need:  he started writing letters to the editor secretly using the pen name “Silence Dogood.”  He’d slide them under the door of his brother’s office.

Ben’s brother loved them, printing each one in his newspaper, some on the front page, all the while wondering who Silence Dogood really was. Ben satisfied that curiosity by creating a persona behind the letters, saying in them that he was an elderly widow left with many children.  “Silence Dogood,” wrote letters every two weeks and discussed a variety of topics, offering opinions and observations of local life. It was an ingenious way of getting his work published so he could get the feedback on his writing that he needed. Ben’s brother vocally assessed the writings in front of Ben as he read them. And he heard the buzz in the print shop from the readers about what “Silence Dogood” recently wrote.

Using this system, Ben effectively taught himself to be a great writer by the age of 16 with hours and hours of diligent work. Many consider Benjamin Franklin, “America’s first great man of letters.” He was not given this title, he earned it! He went on to succeed in many other fields besides being an author like invention, science, democracy, and politics. He likely used the same system to become familiar with and master these endeavors.

We can learn how to be excellent in any field by employing these same techniques. We can do the hard practice needed to master any skill or trade. We can do the hard things we need to do to conquer our obstacles and reach our goals. This applies to us as believers. As the Apostle Paul told his young protégé, Timothy, do your best to be the kind of person God will accept, and give yourself to him. Be a worker who has no reason to be ashamed of his work, one who applies the true teaching in the right way. (2 Tim. 2:15). That’s because God’s Word is alive and working. It is sharper than the sharpest sword and cuts all the way into us. It cuts deep to the place where the soul and the spirit are joined. God’s word cuts to the center of our joints and our bones. It judges the thoughts and feelings in our hearts. (Heb. 4:12).

No wonder the Psalmist told the Lord that His Word was a lamp helping him to see where he was stepping and a light to show the path he was on. And in his revelation, John the Apostle said that great blessings belong to the person who reads the words of this message from God and to those who hear this message and do what is written in it. I like the way one Bible Study Tools Staff member put it: Whether you’re studying the Bible with the goal of pursuing God’s plan for your life or you are studying Chemistry notes to pass your class, the Bible offers much wisdom! When it comes to our pursuit of knowledge, God’s Word gives us the encouragement and inspiration we need to keep going!

But this is not easy. It takes more than just reading God’s Word, it involves study. There is a difference between reading and research. Reading is like looking down on the stones you are stepping on, while research involved lifting up each stone to see what’s under it. But most of all, the help of the Holy Spirit is needed to understand what you find and how it applies to your everyday life. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FOUR (Lesson XX)

Pastor of the Congregationalist Church in Northampton, Massachusetts Bay Colony, Solomon Stoddard (1643-1729), wrote about the resemblance between common grace and saving grace. For instance, Pharaoh justifies God’s existence; Saul weeps over his disobedience to God’s orders, David wept over his adulterous affair with Bathsheba, and the Israelites sang Gods praises, but soon forgot His works. Even though they experienced such pangs of affection for God and His patience with them, Stoddard says it was very hard for them to see their hypocrisy. Their fear of damnation made them reach into their hearts for any appearance of sincerity. It is a dangerous thing for them to think they were being sincere when they were not. All the time they were blessing themselves, God’s curse was hanging over their heads. These were cases of common grace, not saving grace. This, no doubt, may be the case between Paul and the Galatians.^[1]

Also, Jonathan Edwards (1703-1758) wrote that there is no evidence that affections for Christianity or the Church will bring salvation or that there is any appearance of love in such affections. In fact, Edwards points to what the Anointed One said about the last days. He told His disciples that because of the rise in immorality, the love of many will grow cold.^[2] If their affections for the Anointed One, Christianity, and the Church was true love, it would become hotter, not colder. That’s what happened to the Jews’ affection for Moses and the Law. But the Apostle Paul prayed that the same would not happen to believers who were sincere in their love for the Lord.”^[3] So it’s no wonder that there are those who profess Christian love yet, in fact, are possessors of counterfeit love. Any love for the Anointed One and the Church that is not rooted in God’s saving grace is mere infatuation. That makes it no surprise that the Apostle Paul indicates here in verse eleven that all the love the Galatians showed for him, and his Gospel now appears to be counterfeit.^[4]

There is mentioned in the Scripture about the “Godhead,”^[5], and His supernatural existence. These can never become man-made objects of worship. That’s because Paul says here in verse eight that such idols are “by nature are not gods.” Now, this supernatural “godhead” of God is His essence, with all the holy, divine excellencies which are supernaturally and necessarily included. Such as words like eternity, universal, omnipotence, infinite holiness, everlasting goodness, and the like. This one essence is the divine nature of God, the substance of the Father, the Son, and the Holy Spirit, absolutely the same in and through each of them. That means, no carved icons can be a god as they are perceived to be, but by virtue of this divine essence and being.^[6] So it is plain to see that even though an object made by man’s hands or worshiped in nature such as the Sun or Moon cannot be a god unless the same essence of the One True God is resident within them.

Joseph Beet (1840-1924) in examining the subject here in verse eight of being in bondage to the ABC’s of worldly philosophy and Jewish Law, that Paul assumes that both himself^[7] and his Gentile readers^[8] were formerly under the same rudiments, and in bondage to them. In other words, they committed themselves to follow these rudimentary principles no matter what, in order to find salvation. It’s another way of saying that they sold their souls to the Law and Heathenism. This also implies that not only was Judaism powerless to save and to enrich, but heathenism as well. What made the situation worse was that the Law and heathenism condemned them to die if they disobeyed, but offered no forgiveness.

Beet feels that heathenism, as well as Judaism, were in some way a preparation for the coming Gospel of the Messiah. Heathen Wisemen taught the great principles of right and wrong, and that God’s favor was to be obtained only by doing right: and even the rites and rituals of heathenism, as deeply corrupt as many of them were, contained elements expressive of man’s desired need for salvation from God. In other words, the First Covenant did reveal, with greater distinctness and depth and certainty, than the truths already revealed in Nature and in the law written on their hearts that there was such a thing as future salvation to the Jew but only the faintest offer to the heathen world.

Consequently, says Beet, for the Galatians to seek salvation by the Mosaic Covenant of works, was to go back, ignoring the noblest element in earlier revelations,^[9] to the fact that heathenism possessed, in a lower degree, what they shared in common with Judaism, namely, that none of this they examined offered any hope of it saving them from God’s wrath. That’s why the Law is called here weak and poor,^[10] although it does not deny its infinite worth as a means^[11] of leading people to the Anointed One.^[12] It is good as a stepping stone to the Gospel but is utterly ruinous when chosen as a permanent rock of deliverance in preference to the salvation proclaimed in the Gospel.^[13]

Don Garlington gives us a clear view of what Paul says here in verse eight about the time when the Gentiles did not know God. But then, in becoming the children of God and possessing the “Spirit of His Son,” Paul’s readers came to experience God in the intimacy of a father-child relationship. In their new knowledge of God, these former pagan idolaters assumed the identity of a spiritual Israel. Their former ignorance of the true God and their service of man-made deities were no less than slavery, because far from delivering them from their sins and giving them an authentic reason for existence, their “gods” simply reinforced the sinful tendencies of their own hearts, thereby enslaving them to a lifestyle solely meant for self-gratification and self-aggrandizement. Added to this is the fact that Paul conceives of pagan religions as under the dominance of demonic powers,^[14] making life outside the Anointed One a regular service to Satan as his slaves.^[15]

Now consider this: Once upon a time, a Canaanite named Reprobus, who lived from (249-313 AD), converted to Christianity and chose the name, Christopher. One day he went to wade across a river and saw a little child wanting to get to the other side, but the water was too deep. So, Christopher put the child on his shoulders and carried him across. As word of his act of kindness spread, it made him very popular as a man of compassion. Later on, Christopher died as a martyr under the rule of Emperor Decius of Rome.  As his legend grew, he was canonized by the Church as the patron saint of travelers in 251 AD. His feast day was held on July 25th by the Roman Catholic Church, and May 9^th by the Greek Orthodox Church and his medal hung from necks, car mirrors, and other transportation vehicles for centuries.

But in 1969, under the rule of Pope Paul VI, the Roman Catholic Church removed ninety-three saints from its list, including St. Christopher, since his story was impossible to document as being anything other than a rumor. This news came to both Catholic and Protestant believers as a shock. I heard one Catholic friend vow; they didn’t care what the Catholic Church said; they were going to pray to St. Christopher and display his medal no matter what. In addition, the Catholic Church no longer gave them credit for praying to St. Christopher to earn an early exit out of purgatory. Can you imagine the terrible disappointment of those who offered up thousands of prayers to get a loved one out of purgatory learning their prays were all vetoed by the Church! In a way, this is what Paul was trying to point out to the Gentile believers in Galatia.  Instead of the Anointed One being the only One they now trusted and believed in for every aspect of their lives, they went back to focusing their faith on meaningless figurines, medals, statues, and icons for safety and security.

I saw something similar while living the minor Basilica of the Black Nazarene in the Quiapo district of Manila, Philippines. I heard quite a bit about the “Black Nazarene” who lay enshrined there. It was brought to the Philippines from Spain in 1606 by Augustinian Friars and enshrined in Quiapo in 1787. One day I decided to visit this Church so I could speak about it with firsthand knowledge. The church doors were all open as vendors selling religious icons and trinkets surrounded the cathedral. People flowed in and out of the sanctuary on a continuous basis.

The “Black Nazarene” lay on an elevated pedestal looking somewhat like he was lying in state, it was painted black and covered with a purple cloth. As people streamed by, they reached out and touched the feet with their hands or cloths. I was told they believed there was healing in the Black Nazarene’s figure, so they wiped cloths on themselves or took them home to sick family members. I also saw people crawling down the aisles toward the altar on their knees as they prayed using the Rosary. I left with a heavy heart, wondering that if the Apostle Paul was with me, might he ask that since this was a Christian church, did they know that the living Nazarene was standing at the right hand of God on high ready to make intercession for them, and by His stripes, they were healed. I also pondered: what might Paul think because these brothers and sisters in Manila became like-minded with the Galatians by depending on such rituals to meet their spiritual needs?

4:9-10:  But now that you know the one true God and He knows you, why would you want to go back again to those weak and miserable religious elements of this world? Why would you want to idolize them again? Are you trying to impress God by observing special holidays, holy months, sacred seasons, and anniversaries?

No wonder Paul seemed puzzled by the Galatians’ turnabout. Why did they go from something so alive to something so dead? Why did they turn around after becoming personally acquainted with the living God who called them and accepted them, and return to their old ineffective attempts to accomplish on their own what the Anointed One did for them on the cross? Did Paul now see them stumbling around in the darkness of legalistic religion after leaving the freedom of grace in His Light? Could it be that they who were saved from certain death under the condemnation of Mosaic Law and given eternal life through the grace of God in the Anointed One now live back under condemnation? Didn’t the Psalmist say that those who worship idols took on the personality of those idols? Maybe this explains why some people are considered perfect church members because they strictly adhere to every ceremonial law, but when it comes to sharing the Gospel and the love of the Anointed One to a fallen world, they are as inexpressive, inarticulate, and inanimate as their idols.

[1] Solomon Stoddard: Guide to The Anointed One, Published by William D’Hart, Princeton, N. J., 1827, pp. 60-61

[2] Matthew 24:12,13

[3] Ephesians 6:24

[4] The Complete Works of Jonathan Edwards: op. cit., (Kindle Location 11492-11521)

[5] Romans 1:20

[6] John Owen: op. cit., A Brief Declaration and Vindication of the Doctrine of the Holy Trinity, p. 56

[7] Galatians 4:3

[8] Ibid. 4:8-9

[9] e.g. Genesis 15:6; Habakkuk 2:4; Jeremiah 31:31ff; Ezekiel 36:25ff

[10] Cf. Romans 8:3

[11] Galatians 3:24

[12] Cf. Romans 7:12

[13] Joseph Beet: On Galatians, op. cit., loc. cit., pp. 110-111

[14] 1 Corinthians 10:20-21

[15] Don Garlington: On Galatians, op. cit., p. 122

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FOUR (Lesson XIX)

One of Augustine’s early contemporary scholars, Marius Victorinus (280-355 AD), views these non-divine deities of worldly and other imaginary powers, are all made up by the devil who tries to pass them off as being real.^[1] Victorinus, no doubt, was concerned about all those who claimed to see visions, dreams, and apparitions of various saints to which they assigned special powers, but can find no backing in the Scriptures. He also goes on to say that all this relates more to pagans, who even think up gods for themselves from the elements of this world or make the elements themselves gods, to worship nature, wind, water, fire, sun, moon, and stars. For there is no doubt that they believe these single elements are gods or believe that these gods produced the elements themselves. So, it is not surprising that pagans use these very same elements to make gods which they worship as a substitute for the true living God. This belief spawned certain demons that operate in and through these elements. So, says Augustine, if the pagans do these things, it appears as if Paul is rebuking the Galatians for returning to their paganistic ways!^[2]

For me personally, I feel that Augustine and Victorinus are themselves culpable in promoting this type of belief while trying to explain it. There is no doubt that the devil and his demons are at work in the earth. Jesus Himself cast out several of these demons, one called Legion, because there were so many possessing one person. And we are also told that upon His death and resurrection, the Anointed One was given the keys (authority over) hell, death, and the grave.^[3] But to say, as Augustine did, that by worshiping them or using them to glorify is unknowingly worshipping God violates the first and second Commandments.

The possibility that these Gentiles first converted to Judaism before becoming Christians seems clear by what Paul says later on. So, in effect, they traded one form of religious slavery for another. Now looking back, didn’t they see that even this exchange did not improve on their knowing God any better than the way they came to know Him after being born again in union with the Anointed One? Couldn’t they see that the bondage that enslaved them before they were set free to be one with the Anointed One was now demanding their obedience only under a new name? To Christian Reformers in Luther and Calvin’s day, the heathen idols that the converted Galatians worshiped before, were now being replaced by Christian icons of saints and beatified individuals who were being credited with helping them with prayers and petitions to Jesus and God the Father.

Thomas Aquinas (1225-1274) writing about whether or not we can refer to God as “Nature” or to Nature as “God,”  He specifies that since divine nature cannot be multiplied (or evolve), it follows that the name “God” cannot be transmitted in reality but in imagination; just in the same way as this name “sun” would be transmitted according to the opinion of those who say there are many suns. Therefore, it is written here in verse eight of Galatians: “You served them who by nature are not gods.” But that does not mean many gods exist in nature, only in the human imagination. Nevertheless, this name “God” is transmitted not in its full signification, but in similitude; so that those who are called gods share only in divinity by likeness. This is what the Psalmist said, “I have said, you are gods.”^{[4] [5]}

If this seemed to be a problem back in Aquinas’ day, it is even more prevalent today. Some try to be civil and refer to God as “a Great Power,” or even dare to call Him “Our Creator.” But to the Israelites, the Hebrew noun “Elo’ah” means “Deity.”  Now we know why Moses asked the voice in the burning bush, “What is your name?” And Deity answered, “I AM who I AM and always will be.”^[6]

As Reformer Martin Luther sees it, Paul concludes his discourse on justification at this point. From now to the end of the Epistle, the Apostle writes mostly about the Christian’s conduct. But before he goes on with his doctrinal discourse with practical precepts, he feels the necessity of once more admonishing the Galatians. He is very displeased with them for relinquishing their divine doctrine. He faults them for listening to teachers whose intention is to make them subject once more to the Law. He called them out of the darkness of ignorance into the wonderful light of the knowledge of God, he led them out of bondage into the freedom of being children of God, not by using the Law or writing more laws for them to follow, but by the gift of heavenly and eternal blessings through the Gospel of the Anointed One Jesus. So, why did they so suddenly forsake the light and return to darkness? Why did they so quickly stray from the open pasture of Grace back into the sin-pen of bondage?^[7]

Luther goes on to make the point that God will and can be known in no other way than in and through the Anointed One. Some of those who did not know God through the Anointed One drew this erroneous conclusion: I will serve Him by doing this or doing that. I will become a member of this or that ministry. I will be active in this or that not-for-profit charitable organization. They were certain that God would endorse their good intentions and reward them with everlasting life. After all, He doesn’t just love me, He’s in love with me.

Not only that but hasn’t He been known to give blessings to the unworthy and ungrateful to show His love? How much more will He grant them everlasting life as a due reward for their hard work? Luther says this is the religion of human reasoning. This is the natural thinking of the world. The way a worldly person expects things from God, they will never realize. It’s their wish, not the desire of the Spirit of God.^[8] They don’t seem to understand this is not the way to God.^[9] That’s why there’s really no difference between a Jew, a Muslim, and an Atheist. There may be differences between people of different countries, races, ethnicities, religions, manners, and customs, but as far as their fundamental beliefs are concerned, they are all alike.^[10]

Then Luther continues by sharing his reaction to the situation in the church in his own day. He notes that God promised to save anybody for their religious observance of ceremonies and ordinances. Those who rely upon such things do serve a god, but it’s one of their own imagination and not the Living God. The true God says that no religion pleases Him that does not come through His Son Jesus. In other words, all who put their faith to His Son will have Him as their God and Father. Those are the ones He redeems, calls justifies, sanctifies, and makes them His chosen people. Everyone else is still sitting under His curse upon sin because they worship creatures instead of Him. Without the doctrine of justification, there can be only ignorance of God. Those who refuse to be justified by the Anointed One are idolaters, says Luther. They remain under the Law, sin, death, and the power of the devil. Everything they do is wrong and worth nothing as far as God is concerned.^[11]

Reformer John Calvin explains how God is distinguished from idols so that He may be the exclusive object of worship. He wants to get down to the bare facts and brings in what Paul says here in verse eight to the Gentiles reminding them that before they knew God, they were slaves to so-called gods that do not even exist. Calvin then points out that Paul does not use the Greek verb latreia, meaning “worship” – a form of reverence directed only to the Holy Trinity. Instead, he used the Greek verb dulia, which means “veneration.” This is the same distinction that the Roman Catholic Church uses to defend that while they worship God, they only venerate the blessed Virgin Mary. While such adoration expressed in praise and worship belongs only to God, Mary is deserving of adulation – excessive admiration and praise because of her unique role in the mystery of Redemption, her exceptional gifts of grace from God, and her preeminence among the saints. Unfortunately, she has replaced her Son as the object from whom alone grace and salvation is received.

Calvin then goes on to say that when the Anointed One repelled Satan who came to tempt Him, He did so as an insult by reminding the devil of the Scriptures where it says that we are to worship the Lord our God and serve only Him!^[12] Here, there is no question that worship and adoration are involved, not veneration and adulation. All Satan was asking our Lord was for proskyneō^[13] (“worship” KJV), which means to fall on one’s knees and touch the ground with the forehead as an expression of profound reverence. This was a sign of great respect for someone highly admired and honored. This is what happened to the Apostle John when he fell on his knees before the angel to worship him and was rebuked by the angel because he was not divine, only a servant of the Divine.^[14] Calvin says it wasn’t the case of John being so wrapped up that he forgot that it wasn’t possible for him to transfer the honor due to God alone through an angel. It wasn’t until later he realized that to show the angel adoration instead of adulation, he denigrated the glory of God.^[15]

This is a problem between Protestants and Catholics, both of whom think highly of the great saints in Scripture. A Roman Catholic priest will tell you that they “do not” pray to the saints, they only ask the saints to pray to God or the Anointed One on their behalf. In Calvin’s eyes, as it was in the eyes of the Apostle John, to do so denigrates the glory of God, who sits in His beautiful throne-room of grace and mercy where our prayers are delivered by the Holy Spirit to the Anointed One who then intercedes for us.^[16] To ask anyone lower than the Spirit of God to deliver our prayers is an insult to the merciful intercession of God’s Son and God, our Heavenly Father.

John Owen (1616-1683) is writing in defense of the Trinity and how the Scriptures fully express this divine truth as to leave no doubt about the makeup of the Godhead: – Father, Son, and Holy Spirit which are divine, distinct, intelligent, voluntary, principles of operation and working together. So, Owen is not writing to prove it but to substantiate what is already proven. He goes on to say that this oneness involves nothing more or less than the essence of God. The Father, Son, and Spirit are one in their shared essence. The reason why words such as Triune Godhead, Omnipotence, Omnipresence, and Omniscient are not used in Scripture is that it’s impossible to explain the unexplainable. They are of the same importance and significance, and none of them, include anything of imperfection, are properly used in the declaration of the unity of the Godhead.

[1] Marius Victorinus, Commentary on Galatians, loc. cit.

[2] Ibid.

[3] Revelation 1:18

[4] Psalm 82:6

[5] Thomas Aquinas: Summa Theologica, Vol. 1, The First Part, Whether this name “God” is a name of nature?” Part 1, Question 13, Answer 9, p. 168

[6] Exodus 3:13-14

[7] Martin Luther: Commentary on Galatians, op. cit., loc. cit.

[8] I Corinthians 2:14

[9] Romans 3:11

[10] Martin Luther, ibid

[11] Ibid.

[12] Matthew 4:10

[13] Ibid. 4:19

[14] Revelation 19:10; see 22:8-9

[15] John Calvin: Institutes, op. cit. loc. cit., Ch, 12, p. 136

[16] Cf. Acts of the Apostles 7:55-56; Romans 8:24; Ephesians 1:20; Colossians 3:1

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FOUR (Lesson XVIII)

Now the Apostle Paul gives the same message he gave the Ephesians to the Galatians. He tells them here in verse eight that back when they didn’t know God, they slavishly served idols that were not real gods. But this should not come as a shock to them or to Paul. After all, Joshua told the Israelites that long ago their forefathers lived on the other side of the Jordan River. That included Terah, the father of Abraham and Nahor. And they worshiped other gods. So, that’s why Joshua gave their descendants a choice, to go back to worshiping the false gods of their ancestors in Ur of the Chaldees (Babylon), or the false gods of the Amorites^[1] in whose land there were living. But as for him and his family, they were going to serve ADONAI.^[2]

One Psalmist described these false gods by telling us that they were made of silver and gold, the work of human hands. They were given mouths but could not speak. They had carved eyes but could not see. They wore ears but could not hear. They exhibited noses but could not smell. Hands were attached to their arms, but they could not touch. They retained legs and feet but could not walk. They could not make any sound come out of their mouths. Those who made them and trusted in them were bound to end just like them – lifeless.^[3] Then the prophet Isaiah gives us an even more extensive description of the false gods and how they were carved.^[4] The prophet Jeremiah also acquired excellent knowledge about these idols and about the tools used to make them.^[5]

By the time Paul arrived on the scene, the Greeks and the Romans already turned their gods into forms representing humans and animals, or a combination of both. In fact, when Paul and Barnabas healed a man who had never walked from birth through Jesus’ name when the people saw this miracle, they began to say that the gods became like men and came down to them. They said that Barnabas was Jupiter, Paul was called Mercury because he spoke more than Barnabas. An idol of the god representing Jupiter was in a temple near the gate leading into the city. The religious leaders of that place brought cattle and flowers to the gate. They and many others wanted to burn these as gifts in an act of worship to Paul and Barnabas.^[6]

When Paul wrote his letter to the Roman believers, he told them that while there were many among the Gentiles who were aware that there was a higher power who created the heavens and all things in nature, but they did not know Him. So, they gave all the honor to false gods that looked like people who can die and to birds and animals and snakes.^[7] He also told the Corinthians about the danger of worshiping false gods. But even more sinister were those who came to God’s table to receive His blessings, then going over to the temple of a false god to receive its favor.^[8]

It might be said that this would be like getting spiritually drunk on the new wine of the Spirit, and then visiting the nearest liquor store and buying cheap wine to get physically drunk. But the Jewish believers in Roman did not need such detailed instructions on idolatry. It was already being taught by the Rabbis. In fact, after all, their teachings were written down in the Mishnah then the compilers of the Talmud dedicated a whole section to the subject.^[9]

Early church writer Victorinus weighs in with his comment by saying that not knowing God is caused by not knowing the Anointed One because that was the only way to get to know Him. But now, since the Anointed One appeared to Paul, He revealed God to Paul through. So, that is the only way to know God now.^[10] Another early Christian writer, Ambrosiaster (366-384), sees a particular inference here in Paul’s statement concerning the fact that those who worshiped idols in the past did so out of ignorance. Says the scholar: “Paul shows that this came naturally to them,”^[11] as it did back in First Covenant times. Perhaps the apostle remembered what King Abimelech of Gerar once asked God after he almost committed adultery with Sarah, Abraham’s wife, because Abraham told a lie about her being his sister. Said King Abimelech: “Lord, will You slay an ignorant people?” In other words, these converted non-Jews were idol worshipers and did so ignorantly, not knowingly these idols had nothing to do with God.

It appears that Paul said all he felt led to speak to the Jewish believers and Judaizers and how their religious calendar of rituals fell short of the observances that lifted up the Anointed One to the glory of God. He reminds them of their heathen worship to gods made of wood, stone, and other materials; how they ignorantly venerated the power behind creation such as the sun, moon, and stars without knowing who the Creator was or His real name. So, out of respect, they also made images they believed represented this unknown God. These idols were not divine, nor did they possess any powers other than the ones the worshipers gave them credit for having, such as those that affected the days, months, years, and seasons.  All of this habitually enslaved them to religious rites, rituals, and regulations that often-required human sacrifice.

The great preacher of the early church, Chrysostom, makes a note of what he sees as Paul’s intentions here. In turning to the Gentile believers, he says that this rigid observance of days is idolatry, and deserves severe punishment. To enforce this and make them even more concerned, he tells them that the elements of the world are not the invention of the gods of nature. What he means is that at one time, they were confused and like a demon-possessed individual lay groveling on the ground. But now, since they know and worship the true God, who knows who they are, what a bitter and painful lesson they are forcing upon themselves if, after such good treatment, they jump back again into the same pit of despair. It was not by their own efforts that they encountered God while they were still going the wrong way. When they met, God drew them into His arms. Paul tells them it’s like an educated adult going back to learning the letters of the alphabet again. That makes it appear as though after receiving their diploma for being spiritually mature and ready to be teachers and counselors, they now showed no interest in serving God in any fashion.^[12]

Paul was obviously talking to the Gentiles who worshiped various idols before they were converted.  What we might ask here is this, “What makes a god?” The first answer usually given is “That which one worships, esteems, honors and considers to be divine.” This answer is only partially true. Those are the things commonly attributed to a god, but the gods themselves possess visible or invisible power. Any person can make an image of his or her god, but that will not transform a piece of wood or plaster into an omniscient, omnipresent, omnipotent being. In other words, a person may call it a god, and try and make it look like a god, and may even worship it as a god, but it is still a piece of wood or silver or gold.

Even though a person does everything they can to make them such, they remain inanimate objects. If then we take this indictment of Paul of the Gentile believers in Galatia and bring it forward to our day where idol worship, as practiced back then, is only found in places like India and Africa, what would our gods look like before we were converted. I’m sure each one of us could offer a few drawings or make up a rather long list. We wouldn’t mind serving a god if it was alive and real, but I’ll never worship anything else. And so far, I’ve only found one God, the living God, whose I am and whom I serve.

Augustine of Hippo (354-430 AD) gives us a curious interpretation of these gods that, by nature, were not divine in any sense of the word. He feels that when Paul earlier referred to custodians and trustees, he included these gods. Augustine’s reasoning is that there is no person, whether knowing that they were somehow really giving God the glory or they did so for their own glory, still, in Augustine’s mind, they both give glory to God whether knowingly or unknowingly. The person who does it knowingly with God’s help is doing a good thing. On the other hand, the person who gives God glory unknowingly still accomplishes something good because, in the end, it will work out for God’s glory.

 This is where many Bible scholars, even in the early Church, feel that Augustine was influenced by the humanism of Greek philosophers, which he read and admired. Therefore, he wants to know if it was not then permissible to call even the fallen angels, together with their prince, the Devil, as guardians or trustees with divine responsibilities. For instance, Paul says elsewhere: I handed them over to Satan so that they may learn not to blaspheme.^[13] And in another place, Paul uses the devil for the sake of salvation.^{[14] [15]}

But Augustine is not finished. He argues using deductive reasoning that just as a government official acts only to the extent permitted by the chief administrator, so the seen and unseen powers in and above the earth act only to the extent allowed by the Lord. Furthermore, since nothing is hidden from Him and He is all-powerful, then these powers under His authority are subject to His oversight even without knowing it. Yet they are rewarded, not based on the volume of work they accomplished, but because of the spirit in which their duties were performed. And even though God never denied freewill to His rational creatures, yet He retained for Himself the power by which He governs through the unreasonable in a reasonable way. So, whether it was the sun, the moon, the stars, heaven and earth, and even demons that the Gentiles worshiped, it is right to understand they did so with these seen and unseen powers in charge.^[16]

To express this in a less philosophical way, in Augustine’s mind, if God used Satan to show Job’s deep conviction of faith and trust in his redeemer, and if Pharaoh was used to play a major role in the deliverance of God’s people from Egyptian bondage, and if Goliath was used to show David’s courage and faith, and king Nebuchadnezzar used to portray the faith and trust of Daniel and the three Hebrew young men, or Judas Iscariot to betray Jesus so that He could complete the mission He came to earth to carry out, that means all things in God’s creation are subject to Him, and serve Him either willingly or unwillingly, knowingly or unknowingly to carry out His plan for mankind.

[1] The Amorites who occupied the land of Canaan when the Israelites arrived from the wilderness, were the children of Canaan, the grandson of Abraham through their father, Ham. See Exodus e:8, 17, 23:23; Joshua, 3:10, 24:11; I Kings, 9:20; Ezekiel 16:3, 45; Isaiah 17:9

[2] Ibid. 24:2, 15

[3] Psalm 115:4-8; See Psalm 135:15-18

[4] Isaiah 44:9-20

[5] Jeremiah 10:3-16

[6] Acts of the Apostles 14:11-13

[7] Romans 1:23

[8] 1 Corinthians 10:7-10, 18-22

[9] Babylonian Talmud: Seder Nezikin, Masekhet Abodah Zarah

[10] Edwards, M. J. (Ed.). On Galatians, op. cit. loc. cit., p. 58

[11] Ambrosiaster: Commentary on Galatians, loc, cit., p.22

[12] Chrysostom: Homilies on Galatians, loc. cit.

[13] I Timothy 1:20

[14] 1 Corinthians 5:3-5

[15] Augustine of Hippo: Commentary on Galatians, loc. cit.

[16] Ibid.